Chinese
不了解智慧之身，就不了解密宗的法。谁不了解密宗的法，那一切都是轮回者，远离了薄伽梵金刚持的道。因此，至上的原始佛应由殊胜的上师们来教导，追求解脱的殊胜弟子们应听闻。如是说。其中，首先简略讲述各自收摄。从无分别而来，但那并非仅是遮止分别念的无分别之心，而是将本初自性无分别的智慧法性，以不加改造的方式安住，从而使因缘分别念的昏暗止息，安住于本初任运成就的智慧之中。因为觉性智慧本身也是无明的法性。安住于那觉性本身，无明自然消逝，无明即是分别念，通过摄持和束缚那分别念，也能显现觉性智慧。那也是因为外在虚空的形象在心中显现为缘，成为引导一切远离戏论之相，趋向空性的引导。无分别之心无勤自现，那就是内在的虚空。各自收摄的主要所缘是内在的虚空，而支分是外在的虚空。对此，经中说：“虚空远离云雾，是瑜伽士张大的眼睛”，在白天的瑜伽场合中提到了外在的虚空，因此夜晚的瑜伽也应理解其含义。经中又说：“心中完全执着于虚空”，提到了内在的虚空，因此白天的瑜伽也必须理解。这样，各自收摄是大手印，是虚空空性的体性。如是说。对此，一些追随口诀的圣者说：“不是外在的虚空，而是在内在虚空的中央安住，安住于无分别之中，未经思索的奇妙安乐便会生起。”如是说，与意义相符。那么，在根本续中说：“具白螺者是大手印，那被称作拙火，脐轮之上是少女，阿瓦都帝（梵文：Avadhūti，梵文罗马拟音：Avadhūti，汉语字面意思：离尘者）是人脉。”如是说，在那脉的方向也
English
Not understanding the wisdom body, one does not understand the vehicle of mantra. Whoever does not understand the vehicle of mantra, all of them are samsaric beings, separated from the path of the Bhagavan Vajradhara. Therefore, the supreme primordial Buddha should be taught by the excellent lamas, and the excellent disciples who seek liberation should listen. Thus it is said. Among these, first, to briefly explain the individual gathering. It comes from non-discrimination, but that is not merely the mind of non-discrimination that stops discrimination, but the wisdom dharmata that is primordially and naturally non-discriminating, which is placed in a way that is not modified, so that the dimness of the conditioned discrimination ceases, and it abides in the primordially spontaneously accomplished wisdom itself. Because the wisdom of awareness itself is also the dharmata of ignorance. By abiding in that awareness itself, ignorance naturally disappears, and ignorance is discrimination, and by holding and binding that discrimination, the wisdom of awareness can also be manifested. That is also because the appearance of the external sky appears in the mind as a condition, and becomes a guide that leads all away from the appearance of elaboration, towards emptiness. The non-discriminating mind spontaneously arises without effort, that is the inner sky. The main object of focus for individual gathering is the inner sky, and the branch is the outer sky. Regarding this, it is said in the tantra: "The sky is free from clouds, is the yogi's wide-open eye," mentioning the outer sky in the context of daytime yoga, so the meaning of nighttime yoga should also be understood. It is also said in the tantra: "The mind is completely attached to the sky," mentioning the inner sky, so daytime yoga must also be understood. Thus, individual gathering is the great seal, the nature of the emptiness of the sky. Thus it is said. Regarding this, some holy ones who follow the oral instructions say: "It is not the outer sky, but abiding in the center of the inner sky, abiding in non-discrimination, unthought-of wonderful bliss will arise." Thus it is said, and it is in accordance with the meaning. Then, in the root tantra it is said: "The one with the white conch is the great seal, that is called tummo, above the navel is the maiden, Avadhūti (梵文：Avadhūti，梵文罗马拟音：Avadhūti，汉语字面意思：离尘者) is the human channel." Thus it is said, and in the direction of that channel also
Chinese
说什么“唯一专注，于有相之边际，何为瑞卡”等等。以分别念观想阿瓦都帝脉的形状、颜色等，难道不是应该将心专注于其眉间鼻尖吗？安住于无分别，如何能将心专注于阿瓦都帝脉的鼻尖？仅仅如此就能到达那里，那么外道和华严宗等也将被全部收摄了，他们这样说着。而他们自己却想在自己的宗派中，将心专注于眉间的中脉孔，以及像竹筒被切断后的空隙一样的东西，并以认为这些都是无实的观念来修习。这些是对正确的禅修感到困惑，并且背离了究竟的意义。对他们说，许多外道也像你们一样进行分别思辨的禅修，但有些人观想阿瓦都帝脉的形象，并以按压要点的方式进行禅修，也会出现各种各样的征兆。你们和他们大致相同，但从征兆显现的角度来看，他们更为殊胜，而我们和你们与那些剩余的（外道）并不相同。有些外道也修习无分别，但他们也是从见解和行为的其他方面犯错，并非因为无分别本身而产生过失。华严宗也并非在所有方面都是错误的，仅仅因为国王的法令禁止，怎么能说一个宗派就错了呢？而且，莲花戒的《修习次第》末篇中所说的所有能损害闻思的因素，也并非完全适用于他们的宗派。而且，在他们的宗派中，也存在着各种各样的能证明闻思清净的理由。辩论失败也不一定是宗派错误的过失，因为辩论失败也可能因为辩论者不精通或偶然因素。因此，在不清楚其他宗派的自宗的情况下，不要随意说这个和那个相同。如果没有其他的损害因素，仅仅是相似之处，并不会导致任何过失或功德。此外，仅仅是你的想法
English
What is said, such as "Focusing solely, at the edge of the form, what is Rekha?" etc. By contemplating the shape, color, etc., of the Avaidhatuti channel with conceptual thought, isn't it necessary to focus the mind on the tip of its nose between the eyebrows? If one abides in non-conceptualization, how can one focus the mind on the tip of the Avaidhatuti channel's nose? If one can reach there just by doing that, then the Tirthikas and the Hwa-shang Mahayana schools, etc., would also be entirely included. They say this. But in their own system, they want to focus the mind on the pore of the central channel at the eyebrow, and on something like the hollow of a cut bamboo tube, and meditate with the understanding that these are unreal. These are confused about the correct meditation and turn their backs on the ultimate meaning. To those, I say, many Tirthikas also practice meditation with conceptual analysis like you, but some visualize the form of the Avaidhatuti channel and meditate by pressing on the key points, and various signs also appear. You and they are mostly the same, but from the point of view of the manifestation of signs, they are superior, and we are not the same as you and those remaining (Tirthikas). Some Tirthikas also meditate on non-conceptualization, but they also err in terms of other aspects of view and conduct, and the fault does not arise from non-conceptualization itself. The Hwa-shang Mahayana is also not mistaken in all respects, and how can a school be said to be wrong just because it is prohibited by the king's decree? Moreover, all the factors that harm study and reflection mentioned in the final chapter of Kamalashila's "Stages of Meditation" are not entirely applicable to their school. Moreover, in their school, there are also various reasons that prove the purity of study and reflection. Defeat in debate is also not necessarily a fault of a wrong school, because defeat in debate can also occur due to the debater's lack of expertise or accidental factors. Therefore, without clearly knowing the self-system of other schools, one should not rashly say that this and that are the same. If there are no other harmful factors, mere similarity does not lead to any fault or merit. Furthermore, just your idea
Chinese
因此，这也不会成为对脉中脉的要害进行按压，也不会成为对法界空性的禅修，因为这仅仅是心识的构造，是意识捏造的表象而已，并且仅仅是周遍计度的名相的作意而已。如果又想，虽然所修是分别念，但因为与身体相连，所以……。即使是那样，即使容许稍微有触及物质脉中脉要害的情况，也并未趋向于智慧的中脉。心类解释中，贬低以分别念修习文字、明点等，而赞叹修习虚空，按照你的观点，如果认为虚空就是观修脉中的空隙，那么要么心类解释就不合理，如果合理，那么比起观修有文字、明点等的脉中脉，观修没有这些的空性中脉就更为深奥，这真是太可笑了。因此，在此，我自己的宗派是，在《不摇尊胜瑜伽续》中说：“心若被束缚，风亦被束缚。”并且，大婆罗门也说：“若如虚空，则风易于束缚，若能彻悟平等性，则得解脱。”这些话的含义，以及“将意念置于脉的顶端”的说法，也正是上师大德们的口诀中所说的“将三个鼻尖汇聚为一的窍诀”，这是因为具备了系缚的特殊要点观察方法，以及安住于内在虚空这两者。因此，随后微细的气会稍微融入法界，而由其融入的因缘所获得的具有微细乐的觉受与内在虚空相混合，这立即就具有将气摄入中脉的能力，并且能立即切断与庸常对境的联系，并且具有清晰地见到十相等等的能力。如果能够安住于空形，那么这就是向外的，虽然看起来像是显现在其他身体上，但实际上是显现在真实的中脉上，因此，安住于此就是将身心摄入中脉的殊胜方法。这些的外缘助伴，是从佛陀开始，直到不间断地生起此道的经验的……
English
Therefore, this will not become pressing the vital point of the central channel of the nadi, nor will it become meditating on the emptiness of the dharmadhatu, because it is merely a construct of the mind, a manifestation fabricated by consciousness, and merely an attention to the names of pervasive imputation. If one thinks, although what is meditated upon is conceptual thought, because it is connected to the body, then... Even so, even if it is allowed that there might be a slight instance of touching the vital point of the material central channel, it has not gone towards the central channel of wisdom. In the explanations of the Mind Class, they denigrate meditating on letters, bindus, etc., with conceptual thought, and praise meditating on space. According to your view, if you identify space as meditating on the emptiness within the nadi, then either the explanations of the Mind Class become unreasonable, or if they are reasonable, then meditating on the empty central channel without letters, bindus, etc., is much deeper than meditating on the central channel with letters, bindus, etc., which is extremely laughable. Therefore, here, my own tradition is, in the Unshakable Supreme Yoga Tantra, it says, "When the mind is bound, the prana is also bound." And the Great Brahmin also said, "If it is like space, then the prana is easily bound; if one thoroughly realizes equanimity, then one is liberated." The meaning of these words, and the statement "placing the mind at the tip of the nadi," is also exactly the instruction of the venerable gurus, "the key instruction of gathering the three tips of the nose into one," because it possesses both the special key point of binding action and abiding in the inner space. Therefore, subsequently, the subtle prana will slightly dissolve into the dharmadhatu, and the awareness with subtle bliss obtained from the cause of its dissolution, mixed with the inner space, immediately has the ability to gather the prana into the central channel, and immediately cuts off the connection with ordinary objects, and has the ability to clearly see the ten signs, etc. If one can abide in the empty form, then that is outward, and although it appears as if it is manifesting on another body, in reality it is manifesting on the true central channel, therefore, abiding in that is the supreme method of gathering body and mind into the central channel. The external supportive conditions for these are, starting from the Buddha himself, continuously giving rise to the experience of this path...
Chinese
需要进入上师殊胜的加持，那是依赖于他缘的金刚降临，以其缘起，安住于自相续中的诸神欢喜，从而智慧金刚降临。从收摄次第的最初开始，直至禅定圆满的最终，金刚降临的加持不断增长。如此一来，金刚降临，以及微细气融入法界所生的乐空，和行为束缚完全清净，此三者聚合，能使智慧脉络极其增盛，清净世俗之后的脉道，脉结变得松缓，执持的气的少部分也融入中脉。圆满次第的真实智慧便在相续中产生。以分别念构思的脉字、种子字、明点等，在此庸常的临终之身之上修习，或许能触及粗糙物质的脉络要点。从中经过漫长的时间，或许也能引导圆满次第的智慧，然而，如果认为那便是究竟的真实意义和甚深道，那便是充满自诩为大智慧者的傲慢，最终暴露了自己是小智慧的真相，如同某些愚者将阎浮树的果实当作珍宝一般。此外，自相续之中的本尊是如来藏法界，既然那是遍知一切所知，那么如何降临于一个修行者的身语意三门呢？虽然周遍之神是周遍一切的，但所周遍的各个有情并非周遍一切，因此降临于一人而不降临于他人并不矛盾，而且那位修行者的身语意三门通过使上师欢喜等方式，上师的加持融入其身语意三门时，其三门的障碍稍微减弱，从那时起，周遍之神的的光芒或显现稍微显现，这就是胜义本尊的金刚降临。实际上虽然如此，但对于伟大的瑜伽士来说，在自己或他人某种禅定的行境显现中，法性的本尊安住于修行者自己的身语意三门，通过修道，其力量会越来越强大。